辯偽錄 3.2.2

3.2.2

八月後旬丘公復至行宮。 凡有所對皆平平之語。 無可採聽。 問其年甲多少偽云不知。 考問神仙之要。 唯論固精養氣。 出神入夢。 以為道之極致。 美林靈素之神遊。 愛王害風之入夢。 又舉馬丹陽恒云。 屢蒙聖賢提獎。 真性遨遊異域。 又非禪家多惡夢境。 蓋由福薄不能致好夢也。 又問湛然居士觀音贊意。 中書輕而不答。 而有識聞之莫不絕倒。 既而東迴表求牌符。 自出師號私給觀額。 自填聖旨謾昧主上。 獨免丘公門人科役。 不及僧人及餘道眾。 古無體例之事。 恣欲施行。 上之所說。 湛然居士編入西遊錄中。 備明丘公十謬。 回至宣德等州。 屈僧人迎拜。 後至燕城左右鼓獎特力侵占使道徒王伯平騶從數十縣牌出入馳躍諸州便欲通管僧尼。 丘公自往薊州特開聖旨抑欲追攝甘泉本無玄和尚望其屈節竟不能行。 西京天城毀夫子廟為文成觀。 景州奪龍角山賈先生改為冲虛觀。 後僧欲爭。 丘公移書從樂居士文過飾非。 平谷縣水谷寺正殿三身。 皆劉鸞絕手悉打㵎中改觀居之。 太原府丘公弟子宋德芳占淨居山。 穿石作洞改為道院立碑樹號。 相州黃華山隋唐古剎。 碑刻存焉。 道士占定。 混源西道院本崇福寺道士占訖。 灤州下縣數座佛殿道士拆訖并毀佛像。 檀州黍谷山靈巖寺。 昔是鄒衍吹律之處。 堂殿廊廡悉皆完足。 全真賈志卒。 王志欽倚著丘公氣力。 蕩除佛像塑起三清石幢子。 推入㵎中。 有底田園占佃為主。 改名大同觀。 檀州木林寺正殿縣壁。 壬子年全真許知觀。 拆毀塑像改立三清。 號為天寶萬壽宮。 良鄉縣東南張謝村興禪寺地土。 棗樹林檎園并外白地。 丘公弟子孔志童強占種佃欺侮尼眾。 如此等例略有數百。 雖莊蹻狼戾於南荊。 盜跖跋扈於東魯。 方今剽劫未為過也。 不以道德為心。 專以攘奪為務。 後毒痢發作臥於廁中。 經停七日。 弟子移之而不肯動。 疲困羸極乃詐之曰。 且偃之與寢何異哉。 又經二日。 竟據廁而卒。 而門弟子外誑人云。 師父求福。 編丘公錄者（李浩然集來）即日登葆光而化異香滿室。 此皆人人具知尚變其說。 餘不公者例皆如此。 故當時之人為之語曰。 一把形骸瘦骨頭。 長春一旦變為秋。 和濉帶屎亡圊廁。 一道流來兩道流。 斯良證也（大道四祖之語也）即丁亥年七月初九日也。 後道士志常字浩然。 號真常子。 簪冠自整紹復前蹤。 斂道士之財。 買王臣之意。 媮薄巧飾趨媚時流。 虛冐全真之名。 不行道德之實。 梟鳴正道虎視釋家。 挾邪作威侵占佛寺。 襲丘公之偽跡。 扇殘賊之餘風。 縱群下之剽奪。 任私情之毀撤。 打佛像而安老像。 廢菩薩而作天尊。 貪得忘仁窺求無度。 他處遼遠恐人未憑。 且敘京城及內屬州縣。 占奪寺舍侵植田園。 磨毀碑幢損滅佛像。 略舉一二驗知虛實。 京通玄關觀音院正殿三間塑畫完具。 李志常遣本觀道眾。 打絕聖像塑著三清。 雖屢陳訴抗詔不與。 今雖革正而街西院舍近三十楹尚未分付。 京淨恩禪寺正殿房寮方丈庫舍五十餘楹。 殿內無量壽佛。 十六觀像。 金碧炫目。 女冠改作修真觀。 永占住持京憫忠寺東塔。 院大道信道姑占守住坐。 京慈聖院長春宮薛道錄改為玄都觀占住。 京寶塔寺經藏院天長觀下任道姑福童占定住坐。 京資聖寺唐遼舊剎。 前後通街。 地有三十餘畝。 房有百十餘間。 全真鞏志。 朗改作葆真觀占定住持。 京顥花門外金橋寺正殿釋迦渾金成就。 全真張知觀拆毀大殿平治基址。 安先生丘塚改作墳地。 京銅馬坊建福院全真鬅頭張先生占改住坐。 京春臺坊西萬盈坊弘教院。 正殿聖堂僧寮厨庫菜園石碑。 盡被樊先生拆打訖。 却將木石於戴外郎宅東蓋訖天齊仁聖廟。 京西北隅吉祥院長春宮。 占作窯場煉丹經。 今聖旨斷定由未分付。

In the last ten days of the eighth month, Master Qiu again arrived at the traveling palace. Everything he answered was utterly mediocre and unworthy of being listened to. When asked about his age, he falsely said he did not know. When examined regarding the essentials of divine immortals, he spoke only of conserving essence, nourishing qi, and projecting the spirit into dreams, taking these as the utmost reach of the Dao. He praised Lin Lingsu's spiritual journeys and relished Wang Haifeng's entering of dreams. Moreover, he cited Ma Danyang as constantly saying that he had repeatedly received encouragement from sages and worthies, and that his true nature roamed in foreign lands; and furthermore, he held that the Chan school's frequent bad dreams were merely because their merit was meager, so that they were unable to attain good dreams. He also asked the Layman Zhanran about the meaning of the Eulogy to Avalokiteśvara, but the Palace Secretariat [scholar] dismissed it lightly and did not reply, and none of those who possessed understanding failed to double over with laughter upon hearing it. Afterwards, returning eastward, he submitted a memorial requesting tallies and tablets; on his own authority he issued master titles, secretly granted monastery plaques, and falsely wrote imperial edicts to deceive and hoodwink the sovereign, exempting only the disciples of Master Qiu from labor service, extending neither to Buddhist monks nor to other Daoist assemblies. Matters without precedent in antiquity he willfully sought to carry out! What has been said above, Layman Zhanran compiled into the Xiyou lu (Record of the Journey to the West), clearly demonstrating Master Qiu's ten fallacies. Returning as far as Xuande and other prefectures, he humiliated monks into welcoming and prostrating to him. Later, arriving in Yancheng, his attendants incited and praised him, particularly using force to encroach upon and seize properties, dispatching his Daoist disciple Wang Boping with dozens of mounted attendants, hanging out tablets, riding swiftly back and forth across various prefectures, intending at once to place monks and nuns under his total control. Master Qiu went in person to Jizhou, specifically announcing a pseudo-imperial edict, aggressively wishing to summon and arrest Master Xuan, Benwu of Ganquan, hoping to break his integrity, but ultimately failed to execute it. In the Western Capital, at Tiancheng, he destroyed the temple of Master Kong and turned it into the Wencheng Daoist Abbey. In Jingzhou, he seized Mr. Jia's Longjiaoshan and changed it into the Chongxu Daoist Abbey. Later, when monks wished to dispute this, Master Qiu sent a letter to Layman Congle to gloss over and whitewash his misdeeds. In the main hall of Shuigu Monastery in Pinggu County were [statues of] the Trikāya, all masterworks of Liu Luan; he completely smashed them into the ravine, converting it into a Daoist abbey for his residence. In Taiyuan Prefecture, Master Qiu's disciple Song Defang occupied Jingju Mountain, chiseling the stone into caves, turning it into a Daoist cloister, and setting up steles to establish its title. Mount Huanghua in Xiangzhou was an ancient monastery of the Sui and Tang; its stele inscriptions still remain, but Daoists occupied and seized it. The Western Daoist Cloister of Hunyuan was originally Congfu Monastery, and was occupied by Daoists. In lower counties of Luanzhou, several Buddhist halls were torn down by Daoists, who also destroyed the Buddha images. Lingyan Monastery on Mount Shugu in Tanzhou was formerly the place where Zou Yan blew the pitch-pipes; its halls, buildings, and covered corridors were all fully intact. The Quanzhen followers Jia Zhizu and Wang Zhiqin, relying on Master Qiu's power, swept away the Buddha images, sculpted the Three Purities, pushed the stone dhāraṇī pillars into the ravine, and occupied the fertile fields and gardens as their own tenants and masters, renaming it the Datong Daoist Abbey. On the hanging walls of the main hall of Mulin Monastery in Tanzhou, in the renzi year, the Quanzhen follower Xu Zhiguan demolished and destroyed the molded images, replacing them with the Three Purities, calling it the Tianbao Wanshou Palace. At the lands of Xingchan Monastery in Zhangxie Village, southeast of Liangxiang County—date-tree groves, apple orchards, and outer fallow land—Master Qiu's disciple Kong Zhitong forcefully occupied them for farming, mistreating and humiliating the community of nuns. Cases such as these number several hundred. Even Zhuang Qiao's wolf-like fierceness in Southern Jing, or Robber Zhi's overbearing rampancy in Eastern Lu, would not exceed the plunder of the present day! Taking not morality as their mind, they specialized solely in pillage and extortion. Later, when virulent dysentery broke out, [Master Qiu] lay inside a latrine, remaining there for seven days. When disciples went to move him, he refused to stir; utterly exhausted and emaciated, he then deceitfully told them: 'Lying here flat, how is it any different from sleeping?' Two more days passed, and in the end he died squatting in the latrine. Yet his disciples lied to the outside world, saying: 'Our master sought blessings.' The one who compiled Master Qiu's record (collected by Li Haoran) claimed that on that very day he ascended into the resplendent light and transformed, with strange fragrance filling the room! All of this is widely known to everyone, yet they still alter their account; the rest of their dishonest deeds are all like this. Therefore, the people of that time made a rhyme about it, saying: 'A bundle of flesh and gaunt bones, / Changchun suddenly turns into autumn. / Covered in filth, he perished in the latrine; / one stream flows out, making two streams flow!' This is reliable evidence indeed (these were the words of the Fourth Patriarch of the Dadao school), namely on the ninth day of the seventh month in the dinghai year. Later, the Daoist Zhichang, whose courtesy name was Haoran, styled Zhenchangzi, straightened his hairpins and cap to follow in those former tracks. He extorted wealth from Daoists, bribed princes and ministers, used petty and frivolous craft to flatter contemporary trends, falsely usurped the name of Quanzhen, and practiced nothing of the reality of the Dao and its virtue. Screeching like an owl against the correct path, eyeing the Buddhist house like a tiger, relying on wickedness to exert authority, he encroached upon and seized Buddhist monasteries, following Master Qiu's fraudulent tracks and fanning the lingering embers of cruelty. He indulged his subordinates in pillage and gave free rein to his private whims in tearing down and destroying: smashing Buddha images to install Laozi images, abolishing bodhisattvas to erect Heavenly Worthies. Greedy for gain and oblivious to benevolence, his insatiable ambitions knew no bounds. Since other places are far away and people might not yet believe it, let us relate only the capital city and its subordinate prefectures and counties, where they seized monastery cloisters, usurped fields and gardens, ground down steles and pillars, and obliterated Buddha images. A brief citation of one or two will prove their falsity or truth. The Guanyin Cloister at Tongxuan Gate in the capital had a three-bay main hall, complete with molded statues and paintings. Li Zhichang dispatched Daoists of his own abbey to completely destroy the holy images and sculpt the Three Purities. Although repeated complaints were made, they defied the imperial edict and refused to surrender it. Even now, though it has been reformed, nearly thirty bays of the cloisters west of the street have not yet been handed over. At the Jing'en Chan Monastery in the capital, the main hall, monk cells, abbot's quarters, and storehouses totaled more than fifty bays; inside the hall were Amitāyus and images of the Sixteen Contemplations, dazzling with gold and emerald. Female Daoists changed it into the Xiuzhen Daoist Abbey and permanently occupied it as residents. At the Eastern Pagoda Cloister of Minzhong Monastery in the capital, the female Daoist follower Daoxin of the Dadao school occupied it as her residence. At the Cisheng Cloister in the capital, Daoist Recorder Xue of Changchun Palace converted it into Xuandu Abbey and occupied it. At the Tripiṭaka Cloister of the Baota Monastery in the capital, the female Daoist Futong, a subordinate of Tianchang Abbey, occupied and took up residence. Jisheng Monastery in the capital was an ancient monastery of the Tang and Liao, open to the street both front and back, with more than thirty mu of land and over one hundred and ten rooms of quarters; the Quanzhen followers Gong Zhi and [Gong] Lang altered it into Baozhen Abbey, occupying it as resident abbots. Outside the Haohua Gate of the capital, the main hall of Jinqiao Monastery had a Śākyamuni image cast in solid gold; the Quanzhen follower Zhang Zhiguan demolished the main hall, leveled the foundations, and turned it into a graveyard by placing Mr. Qiu's burial mound there. At Jianfu Cloister in Tongma Lane of the capital, the disheveled-hair Mr. Zhang of the Quanzhen school seized and altered it for his residence. At the Hongjiao Cloister of Wan'ying Lane, west of Chuntai Lane in the capital, the main hall, holy hall, monks' quarters, kitchen, storehouses, vegetable garden, and stone stele were completely demolished and destroyed by Mr. Fan; he then took the timber and stone to the east of Senior Secretary Dai's residence and built the Tianqi Rensheng Temple. At Jixiang Cloister in the northwest corner of the capital, Changchun Palace occupied it as a kiln ground for transmuting cinnabar scriptures; even though an imperial edict has judged it, it has still not yet been handed over.